being All changes are our owne the Lord ha's said he change 's not Mutation by sinne was the maladie but mutation by grace and glorie is the remedie man ha's chang'd for the worse yet man is chang'd for the better that 's the mysterie Man ha's made himselfe mutable yet the immutable God will translate him into an immutable estate of good though the changes of life bee many yet a change by death deprives them of beings He 's best that lives at rest can never alter more Now there remaines such a rest for the people of God Saints have their appointed Doct. time of change We 'l therefore shew you what a change is next the severall sorts of changes and then the use of them even after this manner FIrst to be changed is to have a different manner of being 't is the cessation of a person or thing from being what it once was We 'l now shew you what the changes of this world be then the sundrie kinds of them thus 1. Either such as respect the bodie 2. The soule or Spirit And thirdly such as concern them both joyntly First externall changes Saints whilest in the bodie are children of change nor can their injoyments of life bee found immutable Certainlie the sorrowes of life exceed the pleasures of the living strange are the turnings of things as well as times The turning of riches into povertie Plentie into scarcitie Health into sicknesse Joy into heavinesse shew that all seen good is short liv'd The Lord's arrowes stick fast in some and fester fouly Children of change tell me if you can how soone is a friend-like amitie turn'd into a foe-like enmitie even in these our dayes How doe friends start aside like a broken bow from fidelitie to Treacherie as Ephraim once did Consociation and Communion is now turn'd into Separation and confusion shall I give you the reason 't is the want of immutable unchangeable love Husbands and wives Parents and children Masters and servants are rent in sunder by reason of some different opinions Do's not this speake out strange alterations What do's it more and what do's all this but imbitter the comforts of a former communion Ther 's nothing in this world found long-lasting God ha's added brevitie as well as vacuitie unto all outward things Secondly there 's a change of spirits too God ha's given some other spirits then what they once had The Scripture tells you of a newnesse of Spirit there 's not an annihilation but a mutation in this respect This is to have the hearts frame turn'd into Christ's frame a corrupt mind converted into the mind of Christ Passion turn'd into Patitience Pride into Meeknesse hardnesse into softnesse Loftinesse into lowlinesse Hence the understanding makes right discoveries of Christ and selfe the will inclines unto and closeth with better objects than it was wont to doe Then affections of love to sinne are turn'd into hatred of sinne and nothing is so much belov'd of him as that Christ who suffer'd for sinne If any evill be discover'd he shunnes it if any good he embraces that is right glad of that oh how good is such a change 'T is a comfort to see grosse mettall pure darke aire cleare a dead Lazarus live and be lively But the comfort arising thence is not worthie the name of comfort if compared to that comfort arising hence Thirdly such a change as do's referre to them both joyntly and that 's a change of life a life of nature into a life of grace a life of grace into a life of glorie the first is sweet and good viz. the life of nature but the second is sweeter and better viz. that of grace the third the best and sweetest life of all Viz that of glorie And 't is alwayes God's method with those he 'l save thus to turne nature into Grace and Grace into Glorie and that by one and the same Spirit who workes out nature workes in grace and workes up the gracious unto Glorie Such a change is exceeding good makes exceeding glad But alas who can number the sorrowes of such as shall be translated from under mercies into everlasting miseries from a pleasing earth into a tormenting Hell Lord what a sad and bad change is this and what mortall can abide thy comming oh that naturall men then would become gracious that in fine they may become glorious and let me tell thee who ever thou art such a change as this will sweeten all other thy changes in this world In a word to bee gloriously chang'd is to have a vile body made like unto the glorious bodie of Jesus Christ But first the livelie bodie must be turn'd into lifelesse Elements whereof it is compounded 'T is a change of the bodies materialls and elementarie qualities and this last even this is that blissefull thing our Apostle speakes of this is that glorious Mysterie which merits observation Behold I shew you a Mysterie we shall not all sleep but wee shall all be chang'd Oh renewed soule Remember thou in all thy thoughts and wayes the worth and comfort of this thy last and best change thus thy Autumne is turn'd into a spring thy heavinesse of the night into the Joy of the morning even the morning of the Resurrection Now Vse 1 that that day come not on you as a thiefe in the night mind much these rules following 1. Expect it 2. Rejoyce in it 3. Suffer God to dispose you for it expect it and that on these grounds 1. Life's brevitie 2. Death's certaintie 3. Your owne Necessitie Life's brevitie What is life 't is said in the Scripture's that 't is but a shew and alas what 's Psal 39. 6. that 't is but of a short aspect though made verie glorious by the skill of the Artificer and then 't is shut up though the eye be not satisfied with seeing And elsewhere 't is call'd a shadow which Joh 8 9. if you doe graspe what have you gain'd open your hands and you 'l find 't is nothing James 4. 14. Besides when the Sunne is set or the Medium of its Representation it 's briefly forgotten as a thing whose Idea was never in mind 'T is but a vapour which the wind will soone dissipate scatter and disperse A Post that hastens name what you can that 's of the swiftest wing yet you 'l find lifes speed is greater by which it hasten's out of the living the posting Sunne of worldlie wealth and greatnesse is set in an instant in a moment Wee every day stand with our lives in our hand as David phrases his dayes on earth Life ha's many out-lets but few in-lets There 's many wayes to goe out of the world but onely one way into the world and that passage is verie dangerous too some have beings in the wombe and at last it 's made their tombe they ne'r see the world Others bring to the birth but want strength to bring forth Job may well call 't a flower
onely God-man the man Christ Jesus is found worthy as Gods equall to mediate betwixt an offended Lord and offending man Blessed Messiah thou art a sutable good to thine in this respect Christ is the medium to this glorious object of spirituall sight Christians you may have food from Heavens store-houses but then forget not to bring the Lord's Benjamin with you for if so you may not see his face you may see God and take him in also into your spirits but it must be in the name and strength of Jesus Christ in whom the Father is reconciling soules to his blessed selfe and then 't is but aske and receive seeke and find knock and it shall be opened to you When you draw neere to God Onely Christ is the way to life and to * Iter od gratiam est gratia the Father of all such mercies for he 's truth and life it selfe with the Father Sensible soules what goe ye out for to see a reed shaken in the wind Is there any vision like this or sight comparable to this what is there so glorious an object or medium in spirituall sight Oâ— the depth of the riches both of the wisdom knowledg of God! how 〈◊〉 searchable are his Judgments and his wayes past finding out Thirdly spirituall sight has a light too a light super-sensuall super-naturall Naturall light may give insight into divine impressions of wisdome power and providence in Creation protection and preservation of outward things but can it reach further Can naturall light give information in things above nature things of Grace Can flesh and bloud reveale God and Christ to a wanting soule Christ saith nay to such a thing Thou art Christ said Peter to Jesus and what was the replie 't was this Blessed art thou and why for flesh and bloud hath not reveal'd this to thee but my Father which is in Heaven 'T is ablessed part of blisse that the invisible God and the invisible good is not to be unfolded by natures light for were it so what poore discoveries then would nature make of mysterious grace spirituall things visions of Christ are foolishnesse to a naturall heart nor can a spirituall object be received by it because 't is spiritually discerned Spirituall things are to a naturall 1 Cor. 1. 14. heart's sight and sense like musick in a dead mans eare which moves him not affects him not What good doth hee find in it what doth he take in of it Surely nothing Onely Christ can reveale himselfe in a soule to that soule As the Sunne raies reveales its owne lustre or as fire reveales its owne heat and vigour by giving heat making hot things held unto it Nature may reveale God as Maker and sustainer of things both above and below but cannot shew you a God reconciling himselfe to your soules in a Christ The best advanced and inlarged spirit of nature is below this great imployment Light is not seen but by the light darknesse cannot discover it the Light may shine in darknesse but Ioh. 1. 5. darknesse comprehends it not so onely grace can discover its own originall Jesus Christ onely something of God in man can discover rightly God himselfe unto man Without holinesse ther 's no sight had of holiest Majestie Heb. 12. 14. true sight of God and Christ is had onely by the light of his own perfections and when wee see light it selfe 't is by and in his owne light as David notes wee Psa 36. 9. our selves alas see Christ obscurely and everie good We are by nature darknesse it selfe which thing shewes that the light of spirituall sight is super-sensuall But would you know the parts of this worthy sight glorious vision then your election's good these times have made Athenians many and the great question that now is is this friends what newes have you but alas for us all that things of Christ are as things unheard of to so many Would you see the sights above the world wee l presse after perfection in the principles thus 1. Right sight of Christ is to see him as he is when Christ appeares he shall be seen as he is The most 1 Joh. 3 2. of men see the Lords Christ promiscuously rudely untowardly These have no right vision Christ ha's an inamouring glorie Christians Is it so in your eyes doth his beautie steale away your hearts have you observ'd him well is he the fairest of ten thousand in your esteeme doth this lovely Lord delight your spirituall sense of seeing why should it not Christians are not filled with heare-saies concerning Jesus Christ they will ascend to live above means in the use thereof David had an Absalom who had no blemish in him from the crowne of the head to the sole of the foot and that none in Israel was so much to be prais'd as he for his beautie but was hee like Christ If compared to him he 's nothing ha's no comelinesse at all Beleevers can you see Christ as he is that 's your worke and that 's the sight of worth if you cannot now doe it ere long yee shall when yee come into the Kingdome of your Father What though you doe but see in part now because Messiah's but in part reveal'd It doth not here appeare what Saints shall bee or what Christ is and will be unto them hereafter Glorie must reveale what grace cannot Little children mind these thiags see him as he is see his glorie behold that A child of God will beseech his Father to shew him his glory * Exod. 33.18 So John speaking of Christ saith wee beheld his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Verbum non simplieitèr videre significat sed spectare i. c. diligentèr fixè intueri aliquid seu novum admirandum spectaculum Iansen in Concord Evang. Spectavimus seu novum admirandum spectaculum Eras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum admiratione stupore in ueti Beza in oecumen Quasi in theatro diligentèr perspicaè hilariter cum dijudicatione dilectatione Loâ—iâ— saw it intentively visibly Christ's Glory is a Christians Crowne and his owne glotie sha 'd serve Christ veile to Christ's glorie as the Angels cover their faces viz. their glorie in the presence of his much glorie gives much light 't is light in darknesse life in death and joy in heavinesse When he shewes you his glorie 't will transport you as Peter in the transfiguration 't will force you to say 't is good to be there where glorie is resplendent 't will cause you to crie out let us make this our mansion pitch our tents here Oblessed Diety humanitie is best lodg'd when most lost in this matchlesse glorie Secondly right sight of Christ is experimentall To see Christ for a mans owne selfe and soule with a mans owne eyes as Job speakes and not another Hearing Iob 19.26 27. of Christ by the eare serves not Saints turnes a heartie feeling of his inward
behold his last greatest and approaching change and dissolution 'T is a blessed thing to be able to graspe Christ and death in the armes at once at one and the same time and is' t not an everlasting curse to die Christlesse Search the Scriptures and you 'l find it so Finally let the Lord perswade Vse you to bee endeared to Jesus Christ ever set him in your sight looke up to him who looks downe towards you for he 's the Author and finisher of your graces would you know the usefulnesse of such right apprensions of Christ then consider these things sincerelie First 't will increase inward Joy Have you a mind to be merrie be much in this and 't will make you right glad other mirth may end in mourning but this cannot this makes the spirit rejoyce in God its Saviour as she said there are many Joy-makers as friends estates the treasures and pleasures of this life the Scriptures tell you of a joy of harvest and a Joy of heart a Joy of harvest is verie great but this brings joy Isa 9. 3. 65. 14. of heart both great and good a cordiall Joy Precious soules sow precious seed weeping but a precious Christ being the fruit they reap their crop singing some sow in teares weeping mourning sighing roaring wailing after this dearest Lord and Jesus but when they find him themselves are found to reape in joy Righteous ones what though as the Spouse you have gone about Cant. 3. seeking him whom your soules love even earlie and late by night as well as day and have long desir'd societie with him yet have not found him and your selves in him Consider he seekes as well as you ha's lost as well as you besides when hee finds you and you him you 'l hold him fast and so good is he you 'l not let him goe Christ told the Jewes that Abraham rejoyced to see his day did see it and was glad And sensuall worldlings Ioh. 8. 56. what e're you deeme of such a favour it skills not sure I am that a right sight of Christ will make a right-sighted Christian glad at heart nothing do's him so much good as this small things cause laughter in the face when the heart 's a stranger to the Joy but this as 't is the nature of great things will make the heart glad even then when the face of a man and face of times is verie sad the comforts arising hence are meat for Saints to eat which the world knowes not of and now a word to you that would glorie in something what can be your glorie which shall not bee your shame besides the knowledge of Jesus Christ God ha's said The wise man may not glorie in his wisdome neither Isa 9. 23 24. Jer. 9.23 24. the mighty man in his might nor yet the rich man in his riches Why who shall glorie then and in what shall men glorie if not in such desireable things well Jehovah hath said Let him that glorieth glorie in this that he understandeth and knoweth mee that I am the Lord which exercise loving-kindnesse Judgement and Righteousnesse on the Earth for in these things I delight God ha's shew'd you what to glorie in gracious spirits 't is in your acquaintance with him when you know and understand him aright see him as he is viz. full of loving-kindnesse Judgement and Righteousnesse one that acts as he is 't is his delight to doe such things Beleevers are you like him by looking upon him are you changed in this respect Marke well what it is you glorie delight and take pleasure in Secondly 't will strengthen patience under the crosse and chastizement for Christ doe you suffer from the hands of unreasonable men and would you be avenged of them as of your enemies looking up to Christ you 'l find he 's not yet aveng'd of his enemies do's God suffer shall not man does the head endure the contradiction of sinners against himselfe and can the members think to be free Is' t not all reason in the world that head and members should bee fellow-sharers in the sufferings of the whole bodie mysticall who dare denie it 't was a sweet saying of a faithfull witnesse to the truth of Jesus who seem'd to faint under his great triall and being offer'd a cup of spirits to sustaine him replied thus My Lord and Master had gall and vinegar given him as if he had been astonied to see himselfe fare better then Christ and indeed experienc'd Christians when you thinke in sufferings you are served ill you should consider sweet Christ was not served so well that will still your murmurings for can you suffer as much as hee ha's done I tell you nay yet farther do's the event or end of things bring cares upon you why James commands you by the Spirit to behold and see the end Iames 5. 11. of the Lord. You may thinke your troubles will end ill have an evill end but God can put a good end to ill beginnings as some things may be sweet to the taste yet bitter in the bellie so other things may be unsavorie in the first concoction which may be better in and by the second though in things naturall or corporall it is not so as Physitians have said CHAP. II. Of right Regeneration FAlne man's rising is graduall first by Grace and next by Glorie by man came the maladie and by man also comes the remedie a fruit lesse first birth may be repair'd by a second by Adam sinne entered and reigned unto death and by Adam grace entered reigning unto life 't is the second Adam that now I meane Grace can make up what nature ha's lost amend what nature hath done amisse First birth's priviledge is nothing Second birth's priviledge is all things all in all referring to felicitie Regeneration antecedes Glorification He that 's borne but once dies twice but he that 's borne twise shall not taste of the second death First-births are an Embleme of the second ther 's a certaine likenesse betwixt them both we 'l give you a hint of the whole thus FIrst naturall births bring sufferings both on the bearer and on that which is born the mother ha's her pangs and thro's and the child 's in straites too till it 's brought from the womb into the world spirituall births bring sufferings also the Spirit that brings forth is a sufferer too as well as doer it being quenched Spirituall Christians you can tell that you have often quenched the holy Spirit even in all its motions strivings and contestations within you Have not you when the Spirit ha's diswaded from evili and perswaded to good neglected its sweetest motions how seldome have you moved with the Spirit against the flesh and for the Lord aske your hearts this question obedient sonnes of God where almost is that man or woman that 's kind to the Spirit gives it good entertainment Ah Lord thy Spirit meets with hardest measure
soule his restitution to his ancient or a better discent his re-estating in the possession of God and the societie of Angels than all the honours pleasures and treasures of this glittering delighting and advancing world hence hee indeavours to rid himselfe from such feculent matters here and out of the greatnesse and goodnesse of his Spirit with the noblenesse of his divine disposition is altogether ambitious of the presence of the Lamb and immutable good things Strangers on earth can tell you the truth of this Relation and you Denizens of Heaven tell me ha's not God wrought your heart to this frame if he ha's not he will doe it first or last for the Citizens of Heaven set not much by the best things on earth when they are themselves and act like their Saviour Secondly a stranger on earth is knowne by his Language thou art a Galilean for thy speech bewrayes Mat. 26. 73. Mark 14.70 thee Or as another Evangelist thy speech agrees thereunto so one who 's a Citizen of Heaven is knowne by his speech hee speakes a language different from the worlds natives the Scriptures tell you of a sound speech which cannot be condemned that 's the language of Heaven and all its Natives whereas the children of this world have a putid unfound rotten language such as the holy Lord cannot owne but will call to account for everie idle Col. 4. 6. word that 's spoken by them hence the Apostle moves the Church of the Collossians to speake like Christ words with grace season'd as with salt that have the savour of God in them and in the new Covenant the Lord bound himselfe to give to his children a pure language that they might call on the Zep. 3. 9. name of the Lord with one consent What 's all this but to shew that he would have them differ from other people be knowne by their speech a Christian should bee knowne by his discourse in all societies what though sinners can speake the language of Saints yet Saints should not speake the language of sinners will you heare how these spake who are now in Heaven 't was thus as they were allowed of God not as they who please men but God which approveth 1 Thess 2. 4. the heart and can the heart be good when the speech is bad the Scripture saith nay and in this the worlds Proverb may convince it viz. As is the man such is his speech uncleane speakers a word to you your speech bewraies you too shewes you are earthlie men have earthly minds for out of the abundance of the heart the mouth speakes What will you doe in the day of inquisition for sinne the great and terrible day of the Lord Dare you use uncleane speech then before the spotlesse Lambe of God and Judge of quick and dead if so use it now if not shun it that Christ may give you a discharge from that and all other your sinnes Thirdly a strangers mind and motion 's homeward he may be where hee lacks nothing is well accommodated ha's many friends and more pleasures yet still his heart 's at home his mind 's carried thither and all his motion 's that way for home's homely as we say 't is even so with men of the high Countrey whilest in this low Region Paul tells you hee pressed forward after the marke he was in the world and injoyed enough for a stranger too but yet his mind was with Christ and in Heaven his owne Countrie his motion was that way also and was 't not his good opinion of his heavenly home that caused those words to fall from him I desire to be dissolved and to be with Christ And why for 't is best of all I have Christ while I live but when I die I shall have gaine what motive more strong to provoke to longings after heavenly mansions Children of God hie you home for the night drawes on and the posting Sunne of worldly Joyes treasures and pleasures is almost set let the Lord then trie your hearts and search your reines in this respect for if you bee strangers 't will thus be knowne aske your hearts this question whither and to what place or end doe all my actions and motions tend when you draw nigh to God querie thus what doe I approach his holy presence for is' t to put on my house from Heaven is' t that my love may be lessened to my earthly Tabernacle say to thy soule in the night season where have I been what have I done this by past day and to what end did my being and doing tend some mens paines cares and feares tend to intomb them in the world burie them in the earth these are not strangers here are not in a strange land Earthlie soules and sensuall Looke about you and consider your estate for heavenlie ones are lost in God drown'd in Christ Heaven 's their home Fourthly strangers in a strange land content themselves onely with things needfull as they passe through the land of their pilgrimage aspire not after any great matters If they mind their home sincerely is' t not as true of such who are Citizens of Heaven a little contents them when they are themselves Paul had learned what ever his condition was therewith to be contented and why 't was because he was a stranger and his hope of the things of this world was very little So honest hearted Israel desir'd but food rayment and then promised the Lord should bee his God so Abraham was content to dwell in Tents who might have had statelie Heb. 11.9 10. structures to shew hee was in a strange Countrie and looked for a Citie which ha's foundations whose maker and builder is God and me thinkes I should heare all sayings of Saints about outward things to hold harmonie with that of Agur Lord give Prov. 29.8 9. me neither povertie nor riches but seed mee with food convenient and on the same ground he had left you be full and denie him which 't is a thousand to one you 'l doe and then say who 's the Lord or being poore steale and so take the name of your God in vaine adde to these two things more to cause content in strangers First fulnesse is onely at your owne home if you looke for 't here you doe but beat the aire for it ha's pleased the Father that all fulnesse should dwell in Christ now when you are at your Fathers house and have Christ in your armes you may say you 're full have bread enough but ne'r till then do's not the wise man tell you that all 's vanitie under the Sunne viz vacuitie emptinesse and lightnesse it ha's left the creature as wee said before you must bee above the naturall Sunne before you can espie or take in a spirituall fulnesse and is' t not better to have it there where you may hold it Lay these things among your cutting cares and carefull thoughts and then you shall find those
thoughts will be eaten up of these the lesser things will bee lost among the greater When David doated much on the world what was the issue 't was this he thought himselfe a foole for so doing tells the Lord he was ignorant and as a beast a bruit before him Psal 73. And at last he sweetly sings whom have I in Heaven but thee and there 's none on earth that I desire besides thee then he had enough beloved strangers let me tell you you either have or shall have enough too as the Proverb is for when you awake you shall be satisfied with the Lords Image at the Resurrection God will make you amends I am sure for all your hard measure that you receive in this strange land Secondly unnecessarie things things you need not are not in straights for are but as lumber and luggidge which will hinder you and presse you downe as you 're running your heavenly race Do's not experience teach that some have more of the worlds wealth than they can tell how to use do's not that hinder in heavenly ingagements I know nothing more obstructive Oh! how good is God to his then when he rids them of needlesse luggidge strips them of seen things that hee may cloath them with unseen things an invisible incorruptible immortall substance do's not one staffe support the Traveller when a bundle of staves brings him under Oh then that all who intend for Heaven would seek no more provision for the journey then will help them thither Oh soule will it not grieve thee to consider that when thou hast certainely thought thou art as high as Heaven thou shalt by an evill world be laid as low as Hell be then in earnest a stranger to it and in it for to be a stranger to the other world will hinder from entering into thy Masters Joyes Fifthly strangers ingage not themselves too much in the affaires of the Natives of strange lands strangers must not bee medlers as the Proverb is Citizens of Heaven would you shew your selves to be strangers here plunge not your selves too deep then in the negotiation of the Natives of this world who make it their busines to be mightie wealthie honourable pleased and pleasur'd here but doe not you doe so meddle not with that their businesse hasten home and why for their 's most might wealth pleasure and treasure in heavenly places What can you thinke of which is in this world and is not in your Fathers house And now you strangers you Vse 1 may be glad 't is with you as 't is that you are no better acquainted here Oh be not loath then neither feare to leave this strange land would you hasten to your journeyes end is your heart at home let these things then give life to your indeavours that way First till you leave it you 're farre from your best friends and chiefest favours When the prodigall child was from his Fathers house 't is said hee was in a farre Countrie and is not your case the same who dwell in God What are huskes hardly got so good what shall they bee more in esteeme than bread if you will not come from among the swine your Father will fetch you 't is better then to goe and meet him while his armes are open to receive you his head bowed to salute you and his heart drawn out to feast you feed you cloath and adorne you with Jewells Consider your father is of another Countrie he that begot you again lives in Heaven a great way hence and what are you here for but to dispatch your Fathers businesse as Jesus told his Mother Are not you the Lords factours and must factours stay alwayes abroad what shall they forget their native Countrie and not hasten to it who that 's wise do's not strive lawfully to be at his heavenly home What! know you not that your Father 's your best benefactour Besides your spirituall brethren and sisters with all your holy acquaintaince are within those heavenly places a godly child may have his thoughts running out on his godlie parents deceased a husband his thoughts on his wife and on the contrarie the wife on her husband but alas they cannot see their faces till God hath taken them out of this strange land who then would bee wedded to this world and not rather wean'd from it and married to the Lord Yet further your portion and dowrie is above also your reward 's with the Lord in the land of the living how then can you like to dwell in a land where there 's such dying of persons and portions some live by bread only in a sence but children from on hie cannot the mind or soule is the man as wee say and that cannot may not survive in such a manner by such meanes This strange land can onely minister to the bodie ha's not one savourie morsell for the soule do's rather contaminate and desile the soule than refresh it O divine Celestiall soule 't is the safest way for thee then to flie from this strange land in all thy motions as from the face of a Serpent Secondly you should not bee loath to leave it when providence will have it so for till then you 'l be foiled vexed and soiled with filthie sinnes they 'l beare you downe keepe you under bring you low when you would be on high with God in the Heavens whilest the soule is in the bodie sinne lodgeth with her will have roome as well as shee Oh how unrulie a guest is sinne Besides here in this strange land you cannot sing your Hebrew songs so sweetlie with such fulnesse of Joy as in your owne Countrie if this world which sometimes inthrals you should require of you songs bid you bee merrie Alas this is no place for such Joy as is a Joy of heart heartie Joy is in Heaven and me thinkes I should heare such a voice from Christians as was heard in the Temple before the fall of the Jewes Migremus hinc let us goe hence let us goe hence Thus as children learne to speake and delight in the language of their Parents so should you in imitation of Christ Finally I beseech you if you be strangers that you would as Pilgrims and strangers abstaine from fleshlie lusts which warre against the Spirit so saith the Lord of Rests for certainly sinne cannot enter Heaven Oh what a blessed good would it prove to you if you would bee and doe now what you are willing to bee and doe then when purest glorie must make the scrutinie for and into impurest sinnes 1 CORINTHIANS 15. 51 52. Behold I shew you a mysterie wee shall not all sleep but we shall all be changed c. CHAP. IV. Of the Saints last and best change MUtable man ha's made his times variable Adam chang'd his mind and God chang'd his mansions Paradise could not hold him who held not God in his thoughts let goe an unparaleld good When man alter'd his doeing God alter'd his
then that Glory will be apparant above which is not so apparant here below Three things there are that make everlasting Glory 1. The Lords revealing of himselfe to the soule clearly and immediatly 2ly His communicating of himselfe unto her fully and at once 3. The convolution or turning of the whole soule on God according unto what hee reveales of himselfe in such a manner 1. A clear revelation of God Tunc et enim justi cuncta scient quae Deus fecit scienda tam ea quae praeterita quam ea quae post modum sunt futura Anselm de similitud Cap. 54. Neque sola visio Dei sanctis hominibus in coelo promittitur sed etiam omnium rerum quas fecit Deus c. Greg. â—e aetern felicit l. 3. c. 2. and in him many other secrets Then shal be made evident those sacred secrets and glorious mysteries of the holy Trinity of the unity of Christ's Humanity with the Divine nature and of Christians with Christ then all the causes of God's eternall Councell in Election and Reprobation as also the manner of the Creation of the World with the fall of the Angels and all the mysteries of the work of Redemption together with the spirituall substances offices orders and excellencies of those Angels that stand The nature immortality operations and originall of our owne soules and that after a way unutterarable Visions of God and glory on Earth are darke we see darkely saith the Scripture would we see clearly we must waite then til we are in Heaven * For whilst he talked with God the skin of his face did shine so as that the people were affraid to come nigh him Ex. 34. 29 30. God told Moses hee could not see his face viz. all his Glory live a part he did see But no living man is found capatious enough to take in such a degree of glory as is the fulnesse of Gods face and favour Is' t not the darknesse of the vision and the obscurity of the evidences of Gods grace favour that sometimes makes a child of light sit in darknesse and can see no light what save this very thing made the Church cry out Lord thou Lam. 3.44 hast covered thy selfe with a cloud so that our Prayers should not passe through and Job Loe he goeth by Job 9. 11. me and I see him not hee passeth on also but I perceive him not If it be said the Revelation is not dark in it selfe but to such as it concernes 't is the apprehension which is darke that such have of it It 's granted but still 't is evident we see darkly here and that God and glory are but reveal'd in part whiles we are here so that imperfect revelations are darke comparatively referring to what they shall be How doe some precious souls grieve take on mourn and complaine because they cannot see God to be theirs themselves to be his and abiding in him clearly To such bee it now spoken ere long disconsolate soul thou shalt Gloria habitat rupibus Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where there 's an excellency there 's a great difficulty be in his armes behold his glory and thine own too which he ha's given thee even there where this kind of darknesse nor any other of what nature soever can ever approach Revelations of God in heaven are immediate also as well as cleare there languishing soules you that here mourne after God cry night and day after the Father of Spirits are sick of love there I say you shall not need to be staid with flaggons or comforted with Apples as the Spouse once desit'd for God shal be all unto you then The Greek Poet when he had recited an obscure Poem and all his Auditors had left him except Plato spake thus Plato is to me in steed of al. Plato est mihi pro omnibus So a soule that 's forsaken of all except God findes God in stead of all to her And you also that now take great paines and have many weary fits in prayer hearing reading conference meditations shall then rest from those labours and enjoy God and Christ without any such meanes Others also whose hearts are now full of cares feares and sorrowes about the maner of doing such services one while bewailing badnesse of memory another while coldnesse of affection at another time deadnesse of heart drowsinesse and dulnesse of spirit with all carnall idle wandering thoughts uncheerfulnesse unfitnesse and unsuitablenesse to and for such holy employments even those I say shall then bee freed from all such burthens they shall have nothing there to care for nor shall they have any employment to take paines in for it shall be not a paine but a pleasure to follow the Lamb whither soever he goes with whom is fulnesse of joy and at whose right hand are pleasures for evermore 2ly His communicating of himselfe fully and at once On earth God communicates of his fulnesse but the communication of all fulnesse it selfe is onely in Heaven Besides the communication of fulness which Saints receive here is onely of grace for grace Believers if you 'l receive glory for glory expect till you be where Christ is in whom such fulnesse dwels Father I will that they may be where I am to behold my glory That even that will be their renowne who shall dwell in light marvellous God do's this first to keep under selfe-advancing sins wee Alas are invincibly prone to lift up our selves and let Christ lye low who ne're deserv'd such unkindnesse at our hands we rise in our owne conceits immensly above measure hence wee constraine the Lord to leave thornes in our flesh something or other to beget anguish in us sometimes a Satan a Devil to buffet us beat us out of our high holds If in-comes from heaven abound on mens spirits oh how apt are they to waxe fat and forget the rocke whence they are hewen yea the very brests that gave them suck ran out freely for their nourishment But what a sad and bad thing is this that men should be evill because God is good That God cannot abound in Revelation but man will abate in humiliation Paul sinn'd once thus but it brought him on his knees thrice to the God of pardons God will not communicate all his fulness on earth least men should be full of spirituall tumours on such a bottome hee 'l first have them where they can bee proud no more and then they shall inherite all fullest glory Oh the height and the depth of the wisdome of God! how unsearchable are his Counsells and his wayes past finding out but. 2. God gives not out all his fulnesse here for earthly vessells unglorified Christians cannot hold it all whilst in the body The Widdowes oyle increast whilst her Vessell could receive it but when once the Vessells were straitned its encrease was suspended Christians have had and still have as much of God
endeavours of the Trinity for our Redemption advancement in the Paradice of God And that wee should eternally sing Halelujahs to the Lamb that sits on the Throne of matchlesse Majesty wee shall Non est beatus esse quise non putat know our selves and that we are in an estate of Blisse Wee 'l say no more of the first kind of perfection viz. exquisite knowledge which the whole man possessing is thereby very glorious 2. Perfect holinesse happinesse Spiritualia erunt non quia corporaesse desistēt sed quia spiritu vivicante subsistent Aug. and spirituality Happiness puts not an end to holinesse but makes it perfect Holinesse is most perfect in Heaven ther 's no sight of holiest Majesty without it This shall be both of nature and actions crossenesse and foulnesse of nature cannot enter into those places which are on high Our natures shal be spotlesse and our actions they shall be blamelesse There 's nothing done in glory that can be blame-worthy but to this purpose wee spake before 3. Superiority No man shal be under the jurisdiction of others all Saints are superiours in Heaven ther 's no difference betwixt him that was the Master and him that was the Servant He that was a King on earth fare's no better in glorie then do's the meanest subject in respect of command Saints are all fellows in Heaven Yea those wealthy Christians which here will scarce vouchsafe to look upon the meanest of their fellow members in Christ wretched thing that it is shall in that day see those poore ones of Christ eyed and priz'd of God in glory as much as themselves and shall seee them as rich and as well Crown'd and Thron'd as he that was willingly ignorant of them Doubtlesse thou art our Father Isa 63. 16. though Abraham be ignorant of us Israel acknowledgeth us not thou O Lord art our Father and our Redeemer said the Prophet Though the Brethren wil not know them the Father will doubtlesse hee 'l doe like himselfe And then all Oeconomicall Politicall Ecclesiasticall Relations shall cease There shall be none to command nor any to bee obeyed but the Lord and his Christ our Jesus There the poore shall not feare the frownes of the rich dread their threats nor want their aids but poore Lazarus shall sit downe with rich Abraham Isaac and Jacob and with David the King on the same Throne in the Kingdome of his Father And the poore widow of Sarepta as well as rich Dorcas of Joppa Acts 9. 36. 39 shall have a Throne and a crown in glory For God is no respecter Matth. 8. 39. of persons Saints shall be all alike in preferment there the Lord makes no difference in giving grace nor will he do 't in conferring glory Hee put no difference betweene us and them purifying our hearts by saith as Peter speaks Peter had truth of grace and they had it too God minded not their persons Though Peter and some of the rest had beene his ancient servants and the other had ne're seene the inside of his house God purg'd them as well as the Apostles 't is so in glory all shall sit as neer to Christ as can be For the weak and poor Christian is as much allied to Christ and as deare to him as the strong and wealthy can bee Christ shed as many teares sweat as many drops endur'd as many stripes and paid as great a price for the one as for the other And in glory it shall be known how hee takes his Lambes in his armes carries them in his bosome and leades gently those that are with Isa 40. 11. young Adde to this Dominion perfect rule o're the Creatures which we lost in our first Parents He that overcommeth is crown'd with glory shall have power over Revel 2. 26. Nations and shall rule with a rod of Iron as 't is said Lastly an orient splendor and peerelesse brightnesse of resplendent light shall cover the whole man as a garment Then shall the righteous shine Matth. 13.43 forth as the Sunne in the Kingdom of their Father Who hath ears to heare let him heare And will not this even this occasion an infinite unconceivable and unparallel'd gladnesse Nonquia solis etiam splendorem non superabunt sed quando nihil fulgentius sole videmus proptereà re apertissimâ nobis ad exprimendum usus est Chrysostom in Mat. Hom. 12. throughout the very soule spirit and whole man In a word there shall bee first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a necessary supply of outward things Secondly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being in Gods favour and having a good aspect from God Thirdly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well-doing or right acting according to the emminencies thereof Thus of the parts of glory a word or two of the adjuncts and we apply the whole First 't is a coherent glory such as agrees with and is sutable unto the whole man For a man to be cloathed with the perfections of Plants or Animalls that will not make him glorious the perfections of other things will not doe it it must bee such as is sutable to him as he 's a man even a man renewed Secondly 't is emminent ha's worth in 't for glory is the most lofty condition a thing that 's better then a man's selfe All the creatures besides man are inferiour to a soule an unseen soule can't be advanc'd with any seene substance for shee is more noble then any such thing And things below the soul can't set the soule aloft it must be something better then a soule which can do that Now nothing but God is better and he 'l do it Thirdly 't is a contenting good causing calmenesse and serenity of spirit so that when once the soule ha's what shee likes and loves and is assur'd of the sufficiency thereof knows she 's not to seek hath and lyes on her Center This makes her estate delectable full comfortable and well-pleasing and as hee said in a bad sence so may a glorified person say in a good sence Soule take thine ease And with the Prophet Soule returne to thy rest for the LORD hath dealt bountifully Psal 16. 7. with thee and ha's delivered my soule from Death mine eyes from teares and my feet from falling Fourthly perfect love there shall bee no jarres nor stirres in glory no heart-burnings and evill surmisings against each other there shall bee no prosperity that can bee envied nor shall there bee any adversity to bee despised but of this before Fifthly lasting everlasting it ha's perennity and perpetuity in it and thus the difference is made apparent which is found betwixt things above and things below things of heaven and things of the earth Sixthly and all this is made ours by it's conjunction with us as the conjunction of the soul with Christ and Christ with the soul is a means to strengthen the proprieties of them both which they